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An agricultural and matrilineal (the women owned all property and determined kinship) society, the Iroquois Confederacy was made up of six nations–Mohawk, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora.
The Hopi, which means good in every respect, largely lived in northeast Arizona and were an agricultural society that practiced ancestor worship.
Archaeological research is uniquely positioned to show how native history and native culture affected the course of colonial interaction, but to do so it must transcend colonialist ideas about Native American technological and social change. This book applies that insight to five hundred years of native history. Using data from a wide variety of geographical, temporal, and cultural settings, the contributors examine economic, social, and political stability and transformation in indigenous societies before and after the advent of Europeans and document the diversity of native colonial experiences.
Beliefs and feelings about language vary dramatically within and across NativeAmerican cultural groups and are an acknowledged part of the processes oflanguage shift and language death. This volume samples the language ideologiesof a wide range of Native American communities—from the Canadian Yukon toGuatemala—to show their role in sociocultural transformation.These studies take up such active issues as “insiderness” in Cherokee languageideologies, contradictions of space-time for the Northern Arapaho, languagesocialization and Paiute identity, and orthography choices and language renewalamong the Kiowa.
A landmark history — the sweeping story of the enslavement of tens of thousands of Indians across America, from the time of the conquistadors up to the early 20th centurySince the time of Columbus, Indian slavery was illegal in much of the American continent. Yet, as Andrés Reséndez illuminates in his myth-shattering The Other Slavery, it was practiced for centuries as an open secret. There was no abolitionist movement to protect the tens of thousands of natives who were kidnapped and enslaved by the conquistadors, then forced to descend into the “mouth of hell” of eighteenth-century silver mines or, later, made to serve as domestics for Mormon settlers and rich Anglos.
The indigenous imperative to honor nature is undermined by federal laws approving resource extraction through mining and drilling. Formal protections exist for Native American religious expression, but not for the places and natural resources integral to ceremonies. Under what conditions can traditional beliefs be best practiced?Recovering the Sacred features a wealth of native research and hundreds of interviews with indigenous scholars and activists.Winona LaDuke was named by Time in 1994 as one of America’s fifty most promising leaders under forty.
This colorful, richly textured account of spiritual training and practice within an American Indian social network emphasizes narrative over analysis. Thomas Buckley’s foregrounding of Yurok narratives creates one major level of dialogue in an innovative ethnography that features dialogue as its central theoretical trope.
In this new edition of a classic, David Rockwell describes the captivating and awe-inspiring presence of the bear in Native American rituals. The bear played a central role in shamanic rights, initiation, healing and hunting ceremonies, and new year celebrations. Considered together, these traditions are another way of looking at the world, one in which the mysteries of the universe are revealed through animals.
The heyday of anthropological collecting on the Northwest Coast took place between 1875 and the Great Depression. The scramble for skulls and skeletons, poles, canoes, baskets, feast bowls, and masks went on until it seemed that almost everything not nailed down or hidden was gone. The period of most intense collecting on the coast coincided with the growth of anthropological museums, which reflected the realization that time was running out and that civilization was pushing the indigenous people to the wall, destroying their material culture and even extinguishing the native stock itself.
The 1996 discovery, near Kennewick, Washington, of a 9,000-year-old Caucasoid skeleton brought more to the surface than bones. The explosive controversy and resulting lawsuit also raised a far more fundamental question: Who owns history? Many Indians see archeologists as desecrators of tribal rites and traditions; archeologists see their livelihoods and science threatened by the 1990 Federal reparation law, which gives tribes control over remains in their traditional territories.In this new work, Thomas charts the riveting story of this lawsuit, the archeologists’ deteriorating relations with American Indians, and the rise of scientific archeology.
The wittiest introduction to the life of a social anthropologist ever written. Studying in the Cameroons for his first experience of fieldwork, Barley discovers that the society of the Dowayo people refuses to conform to the rules of his new discipline. Although set amongst a little-known tribe in the Cameroons, this slim volume reaches out to a vast audience who would otherwise never look at a travel book about West Africa, let alone an anthropological field study. A seminal text for any student in search of a laugh.
Published through the Recovering Languages and Literacies of the Americas initiative, supported by the Andrew W. Mellon Foundation.
The rich storytelling traditions of the Ashéninka Perené Arawaks of eastern Peru are showcased in this bilingual collection of traditional narratives, ethnographic accounts, women’s autobiographical stories, songs, chants, and ritual speeches. The Ashéninkas are located in the colonization frontier at the foot of the eastern Andes and the western fringe of the Amazonian jungle.
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